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Magali Roqes The Identity Conditions of Prime Matter According To William of Ockham
Magali Roqes The Identity Conditions of Prime Matter According To William of Ockham
ISSN: 2281-3209
DOI: 10.7408/epkn.
∗ I thank the Dahlem Research School (Freie Universität Berlin) for its financial
support.
1. Ockham’s hylomorphism has been studied by Doncoeur 1921, Wolter 1963
and Goddu 1984, 83-111.
2. The question was asked for the first time by McCord Adams 1987, 690-696.
McCord Adams’s answer has been discussed by Massobrio 1984.
3. For a presentation of the main positions on the ontological status of prime
matter in Ockham’s time, see especially Weisheipl 1963 and McCord Adams 1987,
672-680.
4. Aqinas, De principiis naturae, paragr. 2, 41.
5. Burleus, Expositio in libros octo de physico auditu, 30va: ‘Et eodem modo debet
intelligi illud quod Commentator dicit hic scilicet, quod subiectum quod est in potentia
est unum omnium generabilium et corruptibilium, non quia sit eadem materia numero
Magali Roques
“Matter” means a certain being (entitatem) outside the mind and its
causes, and it is through this being that it can receive substantial
forms, which are purely and simply acts.9
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The Identity Conditions of Prime Matter According to William of Ockham
actually existing being (ens aliquid actu existens) but a pure potentiality
to receive form and to exist.10 Indeed, it is form that gives being to
matter.11 For Scotus, on the contrary, matter has its own being and
does not receive it from form. Following Scotus, Ockham defines prime
matter as
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Scotus argues that since matter and form are really distinct from
each other and since matter is ontologically prior to substantial form, it
is possible for God to make matter without any form.19 Ockham thinks
that Scotus’ point relies on a fallacy. It is not acceptable to reason that
since matter can be without this or that form, it can be without any
form.20 This reasoning is not logically valid, because ‘form’ is taken
in a divided sense in the antecedent, and in a collective sense in the
consequent. However, it must not be denied that God is able, at least
in some cases, to make matter without any form,21 but this theological
possibility is not derived from the nature of matter.
This is why prime matter should not be thought of as a giant stuff
which is divided into chunks of matter by substantial forms, which
seems to be Scotus’ picture. Indeed, Ockham claims that prime matter
is by definition that than which nothing is simpler. Otherwise, matter
could be generated from a part of itself, which is, according to Ockham,
absurd.22 In other words, prime matter is only a substrate, i.e. what
is stipulated in order to account for substantial change, under the
hypothesis that nothing comes from nothing.
This is confirmed by Ockham’s claim that there is not just one prime
matter, but as many prime matters as there are composite substances.23
The terms ‘matter’ and ‘form’ are common nouns which do not refer to
anything universal. The reason is that matter and form are particulars.
As a consequence, there is no single matter that is numerically the
same in every composite.24
With this idea, Ockham differs significantly from Aquinas and
Scotus who both agree that prime matter of itself is just as common
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The Identity Conditions of Prime Matter According to William of Ockham
25. Ockham, Opera philosophica et theologica, Rep. II, q. 12-13, OTh V, p. 291, l.
8-11.
26. Ockham, Opera philosophica et theologica, Summula I, 12, OPh VI, p. 189, l.
12-19.
27. Ockham, Opera philosophica et theologica, Summula I, 12, OPh VI, p. 189, l.
32-36.
28. McCord Adams 1987, 687-688.
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The reason why matter is not numerically the same in every com-
posite would be that extension or quantity is incompatible with multi-
location. Quantity is a feature of some things (material substances
and qualities) which accounts for the fact that they have ‘partes extra
partes’.30 To have ‘partes extra partes’ means first to be extended and
divisible into parts that have a position,31 second to be impenetrable 32
and third to be in a place circumscriptively, i. e. whole in the whole
and part in part.33
Ockham’s argument seems to imply that spatio-temporal location
belongs to the identity conditions of chunks of matter. Let us examine
in a second part whether this is really the case.
29. Ockham, Opera philosophica et theologica, Exp. Phys. I, 18, OPh IV, p. 207.
Ockham gives another formulation of this very same argument in another place
(Ockham, Opera philosophica et theologica, Summula I, 12, OPh VI, p. 190.
30. Ockham, Opera philosophica et theologica, SL I, 44, OPh I, p. 137, l. 156-157;
Rep. IV, q. 6, OTh VIII, p. 71, l. 7-p. 72, l. 2; Rep. IV, q. 6, OTh VIII, p. 88, l. 22-24; Exp.
Praed. 10, OPh II, p. 210, l. 133-135.
31. Ockham, Opera philosophica et theologica, SL I, 45, OPh I, p. 143, l. 128-131.
32. Ockham, Opera philosophica et theologica, TCC 41, OTh X, p. 223, l. 50-54.
‘Distare localiter’ is equivalent to ‘not to be in the same place’, which is the definitional
property of impenetrability. See for example Ockham, Opera philosophica et theologica,
Exp. Praed. 10, p. 215, l. 279-283.
33. Ockham, Opera philosophica et theologica, Rep. IV, q. 6, OTh VIII, p. 80. For
Ockham’s conception of the ontological status of quantity and its function in the
metaphysical structure of composite substances, see especially Maier 1955, 141-223
and McCord Adams 1987, 169-214.
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The Identity Conditions of Prime Matter According to William of Ockham
34. For an extensive study of Aquinas’ theory of individuation and its evolution,
see Roland-Gosselin 1926, 104-117.
35. Aqinas, Super Boethium De Trinitate, q. 4, a. 2, p. 97.
36. Aqinas, Summa Theologicae, I, q. 115, a.1, ad 3. Against the standard objection
that mere accidents cannot fulfill the task of pluralizing and individualizing a physical
substance, see Aqinas, Super Boethium De Trinitate, q. 4, a. 2, ad. 2, p. 99.
37. Aqinas, Super Boethium De Trinitate, q. 4, a.2, c, p. 97-98.
38. Ockham, Opera philosophica et theologica, Ord. d. 7, q. 3, OTh III, p. 149, l.
12-13.
39. Ockham, Opera philosophica et theologica, Ord. d. 7, q. 3, OTh III, p. 149, l.
21-p. 150.
40. Ockham, Opera philosophica et theologica, Ord. d. 7, q. 3, OTh III, p. 151, l.
21-p. 152, l. 8.
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The Identity Conditions of Prime Matter According to William of Ockham
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58. Scotus, Opera Omnia, Ord. I, d. 2, p. 2, qq. 1-4, n. 388, Vat. ed. vol. II, p. 349.
59. Scotus, Opera Omnia, Ord. II, d. 1, qq. 4-5, n. 201, Vat. ed. vol. VII, p. 102.
60. Ockham, Opera philosophica et theologica, Ord., d. 2, q. 6, OTh II, p. 173-174.
See also Ockham, Opera philosophica et theologica, SL I, 16, OPh I, p. 56, l. 71-73.
61. Ockham, Opera philosophica et theologica, Ord., d. 2, q. 6, OTh II, p. 174, l. 2-3.
62. Ockham, Opera philosophica et theologica, Ord., d. 2, q. 1, OTh II, p. 14, l. 10-12.
63. The principle, with no restrictions on what to count as a property, is trivially
true. On this subject, see especially Adams 1979 and Black 1952.
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(quantified) things that are in the same place at the same time. This
implies in turn that Ockham admits the principle of the identity of
indiscernibles, which is, in one of Leibniz’ formulations:
There are never in nature two beings which are perfectly alike and
in which it would not be possible to find a difference that is internal
or founded upon an intrinsic denomination.64
64. Leibniz, Philosophical Essays, Monadology, p. 42. For Leibniz’s position, see
among others Cover and O’Leary-Hawthorne 1990; Rodriguez-Pereyra, forthcom-
ing.
65. For the relation between impenetrability, ‘determinate’ or ‘indeterminate’
dimensions and quantity, see especially Donati 1998.
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66. Russell 1948, 310-320. See also Russell 1946, 24: ‘For my part, I hold that a
“thing” is nothing but a bundle of qualities and that, therefore, two different things
cannot be exactly alike. But I hold this only because I regard position in space as
defined by means of certain qualities not usually recognized as such.’
67. Ockham, Opera philosophica et theologica, Summula I, 12, OPh VI, p. 190.
68. Ockham, Opera philosophica et theologica, Exp. Praed. 16, OPh II, p. 300, l.
66-67: ‘positio non dicit nisi partes diversimode distantes inter se.’
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The Identity Conditions of Prime Matter According to William of Ockham
69. Ockham, Opera philosophica et theologica, Exp. Praed. 10, OPh II, p. 212, l.
194-197.
70. Ockham, Opera philosophica et theologica, Exp. Phys. I, 16, OPh IV, p. 170, l.
22-27.
71. McCord Adams 1987, 686: ‘Actually, Ockham’s way of talking obliterates any
distinction between count-nouns and mass-nouns: he counts, not parcels or quantities
of stuffs or prime matter, but stuffs and prime matters. For instance, he speaks of
“two waters”, rather than two glasses of water or volumes of water, coming to make
numerically one water. Having thus assimilated stuffs to things as alike countable,
Ockham not surprisingly advances the following principle: each generated composite
has its own prime matter that is numerically distinct from the prime matter of any
other simultaneously existing generated composite.’
72. Ockham, Opera philosophica et theologica, SL I, 45, OPh I, p. 143, l. 108-114.
73. Ockham, Opera philosophica et theologica, TCC 41, OTh X, p. 222, l. 9-20.
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Conclusion
74. Ockham, Opera philosophica et theologica, Summula I, 19, OPh VI, p. 207, l.
64-68.
75. McCord Adams 1987, 687: ‘Thus, despite wide disagreements about the on-
tological status of prime matter, Aquinas and Ockham seem to share the picture
of matter as extended into a giant cookie dough that gets divided into numerically
distinct matters with determinate boundaries by substantial forms that function as
cookie cutters!’. Massobrio follows McCord Adams in part, when she says Massobrio
1984, 199: ‘If I am right, it will turn out that Ockham does not really need something
to individuate matter over and above matter itself, in some sense at least. I think he
will be able to rely on the location of matter and on the inherence of forms in matter
for its individuation.’
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The Identity Conditions of Prime Matter According to William of Ockham
Magali Roques
magali.roques@unige.ch
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